“Lutheranism,” as Friedrich Paulsen said on the strength of his own observations in regions partly Catholic and partly Protestant, “which is commonly said to have introduced religion into the world and to have reconciled public worship with life and the duties of each one’s calling has, as a matter of fact, led to the complete alienation and isolation of the Church from real life; on the contrary, the older Church, despite all her ‘over-worldliness,’ has contrived to make herself quite at home in the world, and has spun a thousand threads in and around the fabric of its life.” He thinks himself justified in stating: “Protestantism is a religion of the individual, Catholicism is the religion of the people; the former seeks seclusion, the latter publicity. In the one even public worship bears a private character and appears as foreign to the world as the pulpit rhetoric of a Lutheran preacher of the old school; the [Protestant] Church stands outside the bustle of the workaday world in a world of her own.”[209] We may pass over the fact, that, Luther, by discarding the so-called Counsels reduced morality to a dead level. In the case of all the faithful he abased it to the standard of the Law, doing away with that generous, voluntary service of God which the Church had ever approved and blessed. We have already shown this elsewhere, more particularly in connection with the status of the Evangelical Counsels and the striving after Christian perfection in the monastic life. According to him there are practically no Counsels for those who wish to pass beyond the letter of the Law; there is but one uniform moral Law, and, on the true Christian, even the so-called Counsels are strictly binding.[210] Life in the world, however, according to his theory has very different laws; here quite another order obtains, which is, often enough, quite the opposite to what man, as a Christian, recognises in his heart to be the true standard. As a Christian he _must_ offer his cheek to the smiter; as a member of the civil order he may not do so, but, on the contrary, must everywhere vindicate his rights. Thus his Christianity, so long as he lives in the world, must perforce be reduced to a matter of inward feeling; it is constantly exposed to the severest tests, or, more accurately, constantly in the need of being explained away. The believer is faced by a twofold order of things, and the regulating of his moral conduct becomes a problem which can never be satisfactorily solved. “Next to the doctrine of Justification there is hardly any other doctrine which Luther urges so frequently and so diligently as that of the inward character and nature of Christ’s kingdom, and the difference thus existing between it and the kingdom of the world, i.e. the domain of our natural life.”[211]